An apologie fully aunsvveringe by Scriptures and aunceant doctors, a blasphemose book gatherid by D. Steph. Gardiner, of late Lord Chauncelar, D. Smyth of Oxford, Pighius, and other papists, as by ther books appeareth and of late set furth vnder the name of Thomas Martin Doctor of the Ciuile lawes (as of himself he saieth) against the godly mariadge of priests Wherin dyuers other matters which the papists defend be so confutid, that in Martyns ouerthrow they may see there own impudency and confusion. By Iohn Ponet Doctor of diuinitie and Busshhop of Winchester.

The fourth chapter. That the hypocrisy of the Papists hath and doth deceaue all men contra¦ry to Martins asserti∣on / etc.

YF a man will way the matter indif¦ferently the opinion of such can em¦ploy no suspicion of vntreuth / whi∣che

whiche seke nothing but austeritie of lyfe and theyr own paine.

I marueile muche that Martin is not ashamed to commend his fonde opinion / with the fained austeritie & sharpnes of the fatte bellied Prie••••es whom he wold seeme to defende. All the world seeth that there hole lyf is spent allmost in nothin∣ge els then in eating and drinkinge / in ydell walkinge and pastymes / ād in pro¦uidinge for furringe of there bak / and fattinge of there belly / and in gorgeosly deckid chambers / and soft slepinge. For maintenaunce wherof I report me to all the world what paynes they take in pur¦chasinge pluralities / tot quots non resy∣dences / etc. that they may heap prebend apon prebend / and benefice apon benefi∣ce / least at any tyme there back / or there belly / should lack of there lust. Fearin∣ge least ther spare godly dyet should cau∣se there neighbours to call them nigards

Knowinge that belly fare is a better meanes to wyn the harts of the ignorāt and common peple / then is the doctrine of the punishement of the body and of the austeritie of lyf. And knowing also / that he shall be praysed for good / thoughe he be neuer so euell / Yf he

kepe a great house (as they call it) and ••••ly good chere. I maruayle I saye / bu•• whither doth not impudency cary the pa••pists? I pray the Martyn what kind of peple haue more deceaued the world then suche as haue colorid there naught••ines with austeritie of lyfe / and seme t•• differ from other in outward state? Th•• Phariseis / the Esseis / & such lyke here••tiques / who trubled the church of God both before and in Christs tyme / who w••••re more commendid of the peple for ther•• austeritie of lyfe then they? and who we∣re worse? The aunceant heretiques in the begin̄inge of the churche for the most parte did wyn̄ ther first estimation: some [ 1] by abhorring all Mariadges / saynge they were vnclean and deuelishe as Sa∣turninus [ 2] and Basilides / etc. Some (of whome Ireneus writeth) that thei ab∣horred mariadges / and absteyned from flesh / huiusmodi continentia seducentes multos .i. seducinge many with suche continency and refrayninge. And these were with∣in [ 3] 137. yere after Christ. Some by condem¦pnig second mariadges for a filthy thin∣ge as Montan 170. yere after Christe. And nouatus 244. yere after Christ / and many other as hereafter I shall more largely

••eclare. Some by cōdempninge the ma∣••adge [ 4] of priests as Eustachiani: and all ••••e old heretiques / whose example the Pa¦••ists do folow: Some by fastinge ād ab¦••inence [ 5] as Epiph. Her .13. witnesseth of Do¦theus that he fastid so muche with bread ••nd water in a caue in the wildernes that ••e pined himself a way for lack of suffici∣••nt sustinance. Some by neuer speaking [ 6] with there mouth / but kepinge sylence ••ontinually as monks do in their cloyst∣ers: Some by offeringe there bodies to [ 7] martirdome / as both Theodoret / and Saint Austen and other Witnes of the [ 8] Donatistes / Some by scourging themsel¦ues / and punishinge there flesh. And of these abstinences and straytnes of lyuin∣ge differinge from all other men of most sober and godly lyfe / & punishinge ther bo¦dies / many of these heretiques had their names. As Encratitae of abstinence / Apost¦olici / of there holines / Pa••talorinchitae / of si∣lence / Flagelliferi of scourginge themsel∣ues / and Ieiunantes of fastinge and suche ly¦ke. Haue not monkes / fryers / nonnes / hermets / recluses / and anchors / and su∣che other the Popes creatures who dece∣aued all Christendom with pretendinge

austeritie of lyf / and there owne payne?

Who knoweth not that no meanes is better to wynn the harts of the ignorant then superstit••on? Who knoweth not that by no meanes soner the hart of the ignoraūt is lost then by playne dealinge / playn speakinge / and trueth? Doth Martin thīke that the Phariseis had pre¦uailid against Christ / if the outward shew of there Austere and strayte lyfe / had not made them seem in the eyes of the ignor¦ant more verteous then Christ and his Apostels? How a strayte lyfe deceaueth the peple it is in a bok ascribid to Saint Austen plentifully declared in the 21. Ser¦mon ad Fratres in Heremo speakinge a∣mongest other things of the heretiques that were callid Sarabaitae / and these be his words. Tales fuerunt illi Sarabaitae, de quibus nobis tertio scripsit pater Hieronimus, quorum genus est omni affectu uitandum. Ipsi de∣n••{que} in Aegypto erant in foraminib. petrarum ha∣bitantes. Induti porcorum & boum pellibus tan∣tum, cincti funibus palmarum, spinas ad calcanea portan••e••, ad cingulum ligatas, Discalceati & san∣guine cruentati cauernas excuntes ad festum sce∣nopegiae pergebant Hierosolymam, & sancta

••••ctorum intrantes, paupertatem & abstinenti∣•••• praedicabant, omni affectu seruare, Bar∣••••s postmodum in conspectu hominum sine re∣••••mptione euellere festina••ant, & sic acquisita fa¦••••a, & lucro, ad propria remeabant, solitarie gau∣••ntes & epulantes supra id, quod explicare pos∣••nus. Hos obsecro nolite imitari, & caetera.

That is to say. Such were the Heretiques callid Sarahaitae of whome ••ther Hierom hath wryten to vs this ••hird tyme. Whose fashion is by all ••eans to be a voyded. They abode in Egipt in caues of rockes / clothed only ••ith the skins of swyne and oxenn / & ••ere gyrdid with withes of palme trees ••nd being bare fotid they tyed thornes ••o there gyrdels which knockid and ••ricked them apon the heeles / and they ••ent out all blody to Hierusalem to ••he feast of Tabernacules / and enteringe ••he holy of the holyest / they did preach ••he obseruation of pouertie and abstin∣••nce with all affection.

Who wold not iudge these men holly? They pullid of the heare of there beards 〈◊〉〈◊〉 the sight of the peple / and so gettinge

boeth fame and vantage / they return•• home priuily / reioysyng and banketing aboue measure. I would faine learne Martin nowe whether austeritie of li•• that is contrary to the commen vsag e••••ploye suspycion of vntruth or not / by t•••• iudgdment of this author? A strait life 〈◊〉〈◊〉 good when it is ioyned with a treuth / 〈◊〉〈◊〉 it was in holy Ihon Baptiste / etc. B•• whē a strait life is ioyned with a falshod as it is in all the popes creatures and ••••ther sectaries and heritiques / the me••••bres of Antichrist: ther is nothing mo•••• perilous then straitenes of lyfe. Wh•••• lecherose lyfe led the holy maide of Lym••••ster pretending her foode to bee nothing els but the masse caake. As Sir Thoma•• More witnesseth in his dialoge. Wh•••• bawdry practised the holy? nay the deue••••she mayde of kent / with Monks fryer•• and preests vnder the color of strayt nu••••nishe lyfe / as appereth partly by the act o•• parliament / but more largely in the bo••ke of her lyf? And within this eight yere was there not a holy mā named maiste•• Doctour boord a Phisicion that thryse i•• the week would drink nothinge but wa••ter / such a proctour for the Papists thē as Martyn̄ the lawier is now? Who vn••der

the color of uirginitie / and of wear∣••••ge of a shirte of heare / and hanginge ••is shroud and socking / or buriall sheet 〈◊〉〈◊〉 his beds feet / and mortifyeng his bo∣••y / and straytnes of lyfe / kept thre who∣••••s at ōce in his chambre at Winchester / ••••serue / not ōely him self / but also to help ••••e virgin preests about in the contry ••••s it was prouid / That they might with ••ore ease & lesse payn keepe theire bles∣••••d uirginitie. This thinge is so trew / ••nd was so notoriously knowen / that the ••atter cam to examination of the iusti∣••••s of peace / of whom dyuerse be yet ly∣••inge / as Sir Ihon kingsmill / Sir Hē∣•••••• Semar / etc. And was before them ••onfessed / and his shrowd & sheart of he∣••••r openly shewed / and the harlots openly 〈◊〉〈◊〉 the stretes / & great churche of Whin∣••••ester punished. These be knowen stor¦••es whiche Martin and the Papists can ••ot denye / And they know well enoug∣••e themselues / that there be of the lyke ••housands / whiche I omitt for brefenes / ••hat destroy this assertion of Martins / ••rouinge him a false lyer in this point. When the deuell by losenes of liuinge / ap¦••eareth in his owne forme / he can not so ••asyly deceaue the world as otherwise /

wherfore who seeth not that he vseth t•• put on a vysor of holines / of the punishe••ment of the body / and austeritie of lyfe a•• oftē as he myndeth thorowly to deceaue•• Which thīge he hath most perfectly bro••ught to passe in all the orders of Anti••christ. Of Popes / Cardinals / Buszho••pes / preests / monks / Chanons / fryers etc. To the perfect establishment of bug••gery of whoredom ād of all vngodlynes and to the vniuersall ruine of the true fa∣ith of Christs trew religion / & of all ver∣trew and godly lyfe. And for cumpas∣singe of this enterpryse / Doctor Marti•• the lawyer is become the deuils Secre∣tary / who being taught by his master •• taketh diligent heed throughout his bo∣ok / that in no wyse he geue any kynde o•• praise or commendaciō to matrimony in any kinde of peple. But termeth it som∣tyme (carnall libertie) somtyme (the bas∣est state of lyfe in the churche of God) sō∣tyme (a color of bawdry) somtyme (tha•• it is a let for a man togeue himself who•• lye to God.) Somtyme that (it is a dou∣bling / rather thē a takinge away the de∣syer of flesh) making himself therin wy∣ser then God who gaue it for a reme∣dye against the lasciuiousnes of the fles••

••s God him selfe witnessed when he sayd ••ciamus ei adiutorium lette vs make Adam 〈◊〉〈◊〉 helper. And in the leaues .121. & 122. ••e goethe aboute to proue by Saynte ••aule that all menne should auoide ma∣••iadge. Wher by he confirmeth the o∣••inions of Montanus, Tatianus / and suche o∣••ther abhominable heritiques.

And where as Martine for the maintenaunce of his Herisie / alledgeth Eusebius speakinge of the Heritique Che∣••inthus / as thoughe he hadde framed / or ••ather writhed the Scriptures / for the maintinaunce of hys incontinencye / whiche stode as Eusebius saith in eatynge and drynkynge and mariadge: Ye shall vnderstande that neither Eusebius nor none other olde authoure speakinge of the he∣risie of Cherinthus doe iudge him to speake of the mariadge in thys lyfe / but that (as Sainte Hierom more largelye decla∣reth vpon the 36 Chapter of Ezechiell / and Sainte Austen de haeresibus And Eusebius in the same place thoughe more obscurelye then the reste) Cherinthus was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Whose opinion was that we should liue in the earth pleasantly a 1000. yeares not in these daies / and before our death or before oure resurrecciō / but that after our

resurrection we shuld eat and drink and marri / and cease from offeringe bulles & ram̄es & other sacrifices: with the which opinion Saint Hierom in the same pla∣ce chargeth Tertulian, Lactantius and Irenaeus and other mani of the old fathers who w••••re not without their errours being men / that Saint Hierom ād the ould wryters declare that Cerinthus was not condem••pnid for allowinge of lawfull mariadge in this lyfe / as Martin out of Eusebius contrary to the mynde of other Doctours wold seem to proue / nor yet for alowing of bawdry vnder the color of matrymony as his tonge most vnhonestly delyteth to terme it. But for that he taught a new earthly kingdom of Christe / and of a new Hierusalem after our resurrection as Theodoret wryteth / wherin we should eat and drink & marry / in the lyfe to cum (I say) and not in the lyfe present. Wher¦by ye may easely iudge how this allegaci¦on maketh nothing for Martins purpo¦se. Whiche was also fearid (as it should seem) of Martin / and therfore he confir∣meth his matter with āother lye saying.

And therfore Cerinthus made a gener∣all doctrine that men should satisfie the∣re

fleshly prouocations by eating and ••rinkinge and marieng.

This is one of Martins shameles lyes / for neither was ••hat the opinion of Cerinthus (as I ha∣••e declarid) nether doth the old wryters ••o report it / so that in this place Mar∣••ins lye is manifest. But one thinge I ••hall desier the to note in this allegacion ••hat he reporteth not Cerinthus / to satis∣fie his fleshly prouocations by eatinge & drinking and whoredom: But by eatin∣ge and drinkinge and mariadge. Wher∣by the reader may see that Martin wold fayne haue mariadge allowed by a gene∣rall doctrin of Cerinthus the heretique / purposly wrything Eusebius from the con∣sent of the other oulde Doctours / that he might haue som color therby to condem∣pne mariadge / as a thinge by some here∣tique approuid. Wherby thow mayst learn good reader / that no doctrine is so false / no opinion so perelose / no blasphe∣my so horrible / but Martyn wold admitt it / so that he might therbi hauesome help wherwith to bark against the mariadge of priests. And in deed if he could brin∣ge the profe to passe that all mariadges were vncleane & wicked / as by this his

allegacion of Eusebius he semeth to intend then shoulde his conclusion easely folow A genere ad speciem uniuersaliter / that also th•• mariadge of priestes were vncleane an•• wicked: but this maior neither Martī / ne••ther neuer a papist that euer was / shalb•• hable to proue / Note therfore good read•• howe busilye Martin laboreth to gett•• him some maiors / and groundes / for th•• maintenaunce of his wicked purpose. Whiche when he fyndeth good / he failet•• in the profe of hys minor or meane pro••posicion: and being false (as ye se this is•• he not onelye leaseth his laboure: but also sheweth himselfe what an enemie he is to the treuth. when of purpose by vntreuthe he seketh the maintenaunce of his deue∣lishe opinion. And to amende this matter withall / by and by Martin com∣meth forth with Another lye / sayinge.

That Iouinian the monke was the firste heritique that preached in Rome.

For yf it be trewe that Peter was at Rome and disputed there with Simon Magus as Eusebius, Epiphanius, Irenaeus, and other do witnesse.

And also that Simon Magus (docuit) taught there / as Iraeneus witnesseth / and further that he hadde so perswaded the Romains

wyth hys doctrine that they reysed vp a piller in his honoure / with this writing vpon it: Simoni Deo sancto / To Simon the holly God / as Eusebius / Theodoret / ād other do also testifie / And moreouer yf it be trew that Martiō the heritique prea∣ched at Rome in the time of Policarpus Busshop of Smirna 160. yeare after Christe as Ieraenus witnesseth / And also that Cerdo the heritique came to Rome in the tyme of Higinius 144 yeare after Christe as Euse∣bius witnesseth libro quarto Cap. 8

Item that Nouatus the Anabap∣tiste taught in Rome in the time of Pope Fabianus 255. yeare after Christe.

Item that Pope Liberius was an Arian in the tyme of Constantyne and preached in Rome as Platina witnesseth / Yf (I saye) all these thynges bee trewe (as they be of these olde and credible au∣thoures reported) then must this be Ano∣ther of Martins lies / for Iouiniā was 400 years after Christe & lōge after these heri¦tiques whome I haue aleaged as by the yeares doeth plainely appeare. All these were before Iouinian / & heritiques / and at Rome / & preached or taught ther. Ergo Io••inian was not the furst. But if Mar¦tin wold excuse himself by that which he

addeth (as he saieth) out of Saint Hie∣rom / as he pretendeth / and as by the no∣te in the margent it should seem that h•• wold /

That Iouinian the mōke was the first heretique that preached in Rome / that there was no differēce betwixt uir∣ginitie & matrimonie:

Yet can not Mar••tin so saue himself otherwise thē one who for defending of his legges toke a blow vpon the face. For I assuer the good re∣ader this is as great a lye as the other / Yt is a lye I say that this saying whiche Martin both by the text and note in the margent ascrybeth to be sayd by Saint Hierom in the furst and second epistle vn¦to Iouinian / for it is in neither of them both / but is a matter of Martyns own forginge & framinge / Though the thing it self be of no great importance / yet is it not vnneedfull to shew how shamefully / these Papists belye the ould authors.

Martin yet can not thus be contentid but procedeth from one lye to annother.

Saying that The new superindēts (me¦aning the godli preachers in bleszid king Edward the vj his daies) taught all one doctrine with Iouinian.

Which was as Martin alledged out of Saint Hierom.

••ast seldom but marry often for ye cā not ••onsummate the works of matrimony on ••es ye eat and drink delicatly.

Thow shalt ••ote good reader / in this allegaciō Mar¦••īs ignoraūce / for he taketh these words 〈◊〉〈◊〉 spoken by Iouinian / when in deed ••hey are but fayned of Saint Hierom & ••ronice obiectid to Iouinian / as althou∣ghe this was not by him taught in play∣••e words / yet that it was agreable to his ••octrine. But Martin taketh it as ••hough it had beē Iouiniās own words. Note also that S. Hierom in this place ••peaketh not of the mariadge of preests ••ut of secōd mariadges generally / obiec∣ting to Iouinian as a licentius & an vn∣godly doctrīe to teach the peple that they might vse second & often mariadge. And this opinion of Saint Hierom was no∣tid by his frinds / wherof after aduertise∣ment he pourged himself in his Apolo∣gie made for the same purpose. But let vs graunt that these words were not fay¦ned by Saint Hierom. I pray the Mar¦tynn / how canst thow be hable to iustifie that this was the Doctrine of the preach¦ers in England / whom contemptuosly thow callest (superintēdents?) Our who¦le doctrine wherin we consentid touchin∣ge

ffastīge Prayer and Mariadge etc. i•• plainly and fully set forth in the books o•• cōmon prayers / the Homelies the Cat••techismes and the Artickles wherapo•• the whole realme concludid / Yf thow cā•• fynd in these books any suche doctrin•• than maist thow say that we agreed wit•• Iouinian in case he had taught such doc••trine. But yf thow cāst not fynde this do••trine / whiche thow saiest was Iouinian•• in those books / then may we boldly sa•• that thow doest falsly belye vs. Our doc••trine was not kept so secret / but that i•• was not only preached / but also printid & so printid that it hath the testimony of th•• whole realme. And is safly enoghe pre∣serued out of the hands of the proudest o•• yow. Wherfor neither thow Martin / no•• no mā ells cā misreporte vs touching our doctrine but they shall haue both these bo••oks the acts of parliament / the subscrip∣tions of the clergie / yea and your own subscriptions / and the testimonies of the whole realme against thē. And touchīge your lyes that ye charg vs / as teachers of carnall libertie (whiche is thy whole in∣tent in this place / there were sondry spe∣ciall

homelies / which shalbe a witnes ••hat thow / and thy felowes be lyers as ••onge as thy booke shall continew / ye as longe as the World shall continew / though ye slander / rayle and rage vntill your bellies brust in peces / ye and burn the books as fast as ye will there be copies enow left to print a thou∣sand in a moneth.

Notes

• Martin.
• Winchester.
• The whole stu∣dy of the Pa∣pists is to incre¦ase ther plesures and to maintai∣ne belly fare.
• Some papistes win the har••es of the peple with gluttonye.
• The pre••ense of hard lyf hath de¦ceaued all Chri¦stendom.
• The practises wherby the old heretiques gat¦ther estimacion.
• Ireneus.
• Speakinge a∣gainst mariad∣ge / brought the old heretiques in to estimatiō.
• Epiphanius Her. xiij.
• Saint Austen de heresibus. Theodoret / de Hereticis fabu∣lis:
• How sondry heretiques / ga•• sundry names
• Nothinge is better to wynn 〈…〉〈…〉 ••f the igno••a•••• ••••en 〈◊〉〈◊〉.
• The Phariseis appearid to the peple ••olyer thē Christ.
• Saint Austen ad 〈◊〉〈◊〉 in ••e∣remo se••mo xxj.
• The hypocrisie of the Hereti∣ques named Sarabaits sy•• to the hypoc••i••y of the Papists.
• The holy mayd of ••ymster / Sir Thomas more. The holy mayd of kent.
• The chastite of Do. boord the Papist discoue¦uered at Win∣chester.
• D. Bourd a phisiciō to ease and help Po∣pish priests to kepe there virgi∣nitie.
• Martins dys∣praises of matri¦monie in his bo¦oke Fol Cxxiiij
• Fo. Cxxv.
• Fo. Cxj.
• Gene. 2 Martin his abominable doct••ine concer∣ninge mariadge agreinge with Mōtanus and Tatianus and suche other heri∣tiques.
• Euseb. li. v Cap. xxviii.
• Martin vn∣derstandeth not Eusebius. Hie¦ro. in Ezech ca. xxxvi. Augu. de heresibus.
• The opinion of Cherinthus concerning ma∣riadge in the life to come.
• Theodoret lib ij 〈…〉〈…〉.
• Martyn confir¦meth ••ne lye with ••nother.
• Martin seketh meanes how to bring the holy state of matri∣mony in to con∣tempt.
• That Ioui∣nian was nott the f••rst heritique that preached in Rome contra∣rie to Martin.
• Another lie of Martin.
• Irenaeus lib. 2. cap. 20.
• Irenaeus li. 3. cap. 3.
• Eusebius lib. iiij. cap. vlij.
• Pope Liberius was an hereti∣que. Platina.
• Martin falseli belieth Saint Hierom.
• Another lye of Mar••••ns.
• Martyn is de∣ceaued by a pa∣ralogisme of S. Hierom. lib. ij. aduersus Iouinianū in fine.
• Sant Hierom was notid of his frinds as an enemy of se∣cond mariad∣ges / and ma∣keth an excuse for his so doin∣ge.
• The doctrine set forth by the Preachers in Englād in wri¦ting proueth Martin a lyar